Julian the Apostate→A priest|c. 362 AD|Julian the Apostate
grief deathimperial politics
To a Priest2 [362 or early in 363]
I should never have favoured Pegasius unhesitatingly if I had not had clear proofs that even in former days, when he had the title of Bishop of the Galilaeans, he was wise enough to revere and honour
the gods. This I do not report to you on hearsay from men whose words are always adapted to their personal dislikes and friendships, for much current gossip of this sort about him has reached me, and the gods know that I once thought I ought to detest him above all other depraved persons.3 But when I
was summoned1 to his headquarters by Constantius of blessed memory I was travelling by this route, and after rising at early dawn I came from Troas to Ilios about the middle of the morning. Pegasius came to meet me, as I wished to explore the city,—-this was my excuse for visiting the temples,—and he was my guide and showed me all the sights. So now let me tell you what he did and said, and from it one may guess that he was not lacking in right sentiments towards the gods.
Hector has a hero's shrine there and his bronze statue stands in a tiny little temple. Opposite this they have set up a figure of the great Achilles in the unroofed court. If you have seen the spot you will certainly recognise my description of it. You can learn from the guides the story that accounts for the fact that great Achilles was set up opposite to him and takes up the whole of the unroofed court. Now I found that the altars were still alight, I might almost say still blazing, and that the statue of Hector had been anointed till it shone. So I looked at Pegasius and said: "What does this mean? Do the people of Ilios offer sacrifices?" This was to test him cautiously to find out his own views. He replied: "Is it not natural that they should worship a brave man who was their own citizen, just as we worship the martyrs?" Now the analogy was far from sound; but his point of view and intentions were those of a man of culture, if you consider the times in which we then lived. Observe what followed. "Let us go," said he, "to the shrine of Athene of
Ilios." Thereupon with the greatest eagerness he led me there and opened the temple, and as though he were producing evidence he showed me all the statues in perfect preservation, nor did he behave at all as those impious men do usually, I mean when they make the sign on their impious foreheads, nor did he hiss 1 to himself as they do. For these two things are the quintessence of their theology, to hiss at demons and make the sign of the cross on their foreheads.
These are the two things that I promised to tell you. But a third occurs to me which I think I must not fail to mention. This same Pegasius went with me to the temple of Achilles as well and showed me the tomb in good repair; yet I had been informed that this also had been pulled to pieces by him. But he approached it with great reverence; I saw this with my own eyes. And I have heard from those who are now his enemies that he also used to offer prayers to Helios and worship him in secret. Would you not have accepted me as a witness even if I had been merely a private citizen? Of each man's attitude towards the gods who could be more trustworthy witnesses than the gods themselves? Should I have appointed Pegasius a priest if I had any evidence of impiety towards the gods on his part? And if in those past days, whether because he was ambitious for power, or, as he has often asserted to me, he clad himself in those rags in order to save the temples of the gods, and only pretended to be irreligious so far as the name
of the thing went—indeed it is clear that he never injured any temple anywhere except for what amounted to a few stones, and that was as a blind, that he might be able to save the rest—well then we are taking this into account and are we not ashamed to behave to him as Aphobius did, and as the Galilaeans all pray to see him treated? If you care at all for my wishes you will honour not him only but any others who are converted, in order that they may the more readily heed me when I summon them to good works, and those others may have less cause to rejoice. But if we drive away those who come to us of their own free will, no one will be ready to heed when we summon.
2 Asmus is positive that this is the high-priest Theodorus, but there is no evidence for this. He dates the letter from Constantinople early in 362. Pegasius is otherwise unknown.
3 i.e. Christians, whom Julian often calls πονηροί, "depraved."
1 In the winter of 354, when he was on his way from Nicomedia to the court at Milan, after the death of Gallus; first he came to Alexandria Troas, and then to New Ilios.
1 Dieterich, Mithrasliturgie, pp. 40, 221, discusses the practice in magic, and especially in the ritual of Mithras, of hissing and whistling.
To a Priest2 [362 or early in 363]
I should never have favoured Pegasius unhesitatingly if I had not had clear proofs that even in former days, when he had the title of Bishop of the Galilaeans, he was wise enough to revere and honour
the gods. This I do not report to you on hearsay from men whose words are always adapted to their personal dislikes and friendships, for much current gossip of this sort about him has reached me, and the gods know that I once thought I ought to detest him above all other depraved persons.3 But when I
was summoned1 to his headquarters by Constantius of blessed memory I was travelling by this route, and after rising at early dawn I came from Troas to Ilios about the middle of the morning. Pegasius came to meet me, as I wished to explore the city,—-this was my excuse for visiting the temples,—and he was my guide and showed me all the sights. So now let me tell you what he did and said, and from it one may guess that he was not lacking in right sentiments towards the gods.
Hector has a hero's shrine there and his bronze statue stands in a tiny little temple. Opposite this they have set up a figure of the great Achilles in the unroofed court. If you have seen the spot you will certainly recognise my description of it. You can learn from the guides the story that accounts for the fact that great Achilles was set up opposite to him and takes up the whole of the unroofed court. Now I found that the altars were still alight, I might almost say still blazing, and that the statue of Hector had been anointed till it shone. So I looked at Pegasius and said: "What does this mean? Do the people of Ilios offer sacrifices?" This was to test him cautiously to find out his own views. He replied: "Is it not natural that they should worship a brave man who was their own citizen, just as we worship the martyrs?" Now the analogy was far from sound; but his point of view and intentions were those of a man of culture, if you consider the times in which we then lived. Observe what followed. "Let us go," said he, "to the shrine of Athene of
Ilios." Thereupon with the greatest eagerness he led me there and opened the temple, and as though he were producing evidence he showed me all the statues in perfect preservation, nor did he behave at all as those impious men do usually, I mean when they make the sign on their impious foreheads, nor did he hiss 1 to himself as they do. For these two things are the quintessence of their theology, to hiss at demons and make the sign of the cross on their foreheads.
These are the two things that I promised to tell you. But a third occurs to me which I think I must not fail to mention. This same Pegasius went with me to the temple of Achilles as well and showed me the tomb in good repair; yet I had been informed that this also had been pulled to pieces by him. But he approached it with great reverence; I saw this with my own eyes. And I have heard from those who are now his enemies that he also used to offer prayers to Helios and worship him in secret. Would you not have accepted me as a witness even if I had been merely a private citizen? Of each man's attitude towards the gods who could be more trustworthy witnesses than the gods themselves? Should I have appointed Pegasius a priest if I had any evidence of impiety towards the gods on his part? And if in those past days, whether because he was ambitious for power, or, as he has often asserted to me, he clad himself in those rags in order to save the temples of the gods, and only pretended to be irreligious so far as the name
of the thing went—indeed it is clear that he never injured any temple anywhere except for what amounted to a few stones, and that was as a blind, that he might be able to save the rest—well then we are taking this into account and are we not ashamed to behave to him as Aphobius did, and as the Galilaeans all pray to see him treated? If you care at all for my wishes you will honour not him only but any others who are converted, in order that they may the more readily heed me when I summon them to good works, and those others may have less cause to rejoice. But if we drive away those who come to us of their own free will, no one will be ready to heed when we summon.
2 Asmus is positive that this is the high-priest Theodorus, but there is no evidence for this. He dates the letter from Constantinople early in 362. Pegasius is otherwise unknown.
3 i.e. Christians, whom Julian often calls πονηροί, "depraved."
1 In the winter of 354, when he was on his way from Nicomedia to the court at Milan, after the death of Gallus; first he came to Alexandria Troas, and then to New Ilios.
1 Dieterich, Mithrasliturgie, pp. 40, 221, discusses the practice in magic, and especially in the ritual of Mithras, of hissing and whistling.
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To a Priest2 [362 or early in 363]
I should never have favoured Pegasius unhesitatingly if I had not had clear proofs that even in former days, when he had the title of Bishop of the Galilaeans, he was wise enough to revere and honour
the gods. This I do not report to you on hearsay from men whose words are always adapted to their personal dislikes and friendships, for much current gossip of this sort about him has reached me, and the gods know that I once thought I ought to detest him above all other depraved persons.3 But when I
was summoned1 to his headquarters by Constantius of blessed memory I was travelling by this route, and after rising at early dawn I came from Troas to Ilios about the middle of the morning. Pegasius came to meet me, as I wished to explore the city,—-this was my excuse for visiting the temples,—and he was my guide and showed me all the sights. So now let me tell you what he did and said, and from it one may guess that he was not lacking in right sentiments towards the gods.
Hector has a hero's shrine there and his bronze statue stands in a tiny little temple. Opposite this they have set up a figure of the great Achilles in the unroofed court. If you have seen the spot you will certainly recognise my description of it. You can learn from the guides the story that accounts for the fact that great Achilles was set up opposite to him and takes up the whole of the unroofed court. Now I found that the altars were still alight, I might almost say still blazing, and that the statue of Hector had been anointed till it shone. So I looked at Pegasius and said: "What does this mean? Do the people of Ilios offer sacrifices?" This was to test him cautiously to find out his own views. He replied: "Is it not natural that they should worship a brave man who was their own citizen, just as we worship the martyrs?" Now the analogy was far from sound; but his point of view and intentions were those of a man of culture, if you consider the times in which we then lived. Observe what followed. "Let us go," said he, "to the shrine of Athene of
Ilios." Thereupon with the greatest eagerness he led me there and opened the temple, and as though he were producing evidence he showed me all the statues in perfect preservation, nor did he behave at all as those impious men do usually, I mean when they make the sign on their impious foreheads, nor did he hiss 1 to himself as they do. For these two things are the quintessence of their theology, to hiss at demons and make the sign of the cross on their foreheads.
These are the two things that I promised to tell you. But a third occurs to me which I think I must not fail to mention. This same Pegasius went with me to the temple of Achilles as well and showed me the tomb in good repair; yet I had been informed that this also had been pulled to pieces by him. But he approached it with great reverence; I saw this with my own eyes. And I have heard from those who are now his enemies that he also used to offer prayers to Helios and worship him in secret. Would you not have accepted me as a witness even if I had been merely a private citizen? Of each man's attitude towards the gods who could be more trustworthy witnesses than the gods themselves? Should I have appointed Pegasius a priest if I had any evidence of impiety towards the gods on his part? And if in those past days, whether because he was ambitious for power, or, as he has often asserted to me, he clad himself in those rags in order to save the temples of the gods, and only pretended to be irreligious so far as the name
of the thing went—indeed it is clear that he never injured any temple anywhere except for what amounted to a few stones, and that was as a blind, that he might be able to save the rest—well then we are taking this into account and are we not ashamed to behave to him as Aphobius did, and as the Galilaeans all pray to see him treated? If you care at all for my wishes you will honour not him only but any others who are converted, in order that they may the more readily heed me when I summon them to good works, and those others may have less cause to rejoice. But if we drive away those who come to us of their own free will, no one will be ready to heed when we summon.
2 Asmus is positive that this is the high-priest Theodorus, but there is no evidence for this. He dates the letter from Constantinople early in 362. Pegasius is otherwise unknown.
3 i.e. Christians, whom Julian often calls πονηροί, "depraved."
1 In the winter of 354, when he was on his way from Nicomedia to the court at Milan, after the death of Gallus; first he came to Alexandria Troas, and then to New Ilios.
1 Dieterich, Mithrasliturgie, pp. 40, 221, discusses the practice in magic, and especially in the ritual of Mithras, of hissing and whistling.
Modern English rendering for readability. See the 19th-century translation or original Latin/Greek for scholarly use.